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Shining Lakes Grove, ADF
| Welcome to Shining Lakes Grove, ADF |
Ripples, Summer Solstice 1998
Volume 5, Issue 1
Contents
by Jim Hoyt and the SLG Seers
Wellspring proved to be watershed event for the Seers Guild of Shining Lakes Grove. In addition to the events we had expected, such as workshops, meeting (and debating with) the national ADF Seers Guild officers, and the various activities of a great festival, we found ourselves in full-career of an arcane challenge at the main rite. What follows are the narratives of the five SLG seers present at Wellspring, Kestrel, Annette, Chris, Jim, and Lisa.
The main rite was constructed along the lines of an ADF ritual and was dedicated to empowering the ADF study program. An important part of the ritual was the imploring of the ancestors to bless and support our endeavors. This part of the ritual was beautiful, powerful and moving. (Ed note: descriptions of this rite should be forthcoming in Oak Leaves.) However, not all was well in the ritual space.
Lisa writes:
The Wellspring rite began quite well. We had beautiful weather for a change. The early twilight was clear and cool. We began with a relaxation grounding trance and, chanting, processed around a small picturesque lake. The frogs seemed to join our chant and mist was forming on the pond.
Then we arrived at the Nemeton. I immediately felt a tension in the air. My personal shields snapped instinctively into place. Since I was near the end of the procession, I assumed that this was due to so many people crowding into the ritual space. I was mistaken. The sense of something being wrong stayed with me through the opening of the rites. When we did the challenge to the outsiders, drawing a line with staff and spear and warning them not to cross it, I felt a huge welling of the pressure on my shields. It made my skin crawl. I could sense the rage from the entity we had, apparently, seriously angered. In response, I felt the urge to try to extend my shields around as many of the people near me as possible. I tried to see any of my fellow Seers, to catch their eyes and try to tell if they felt it too. The area was dark by this time and I couldn't find any of the others. The ritual participants seemed to be oblivious to the force they were messing with, so, since these were some of our best Magicians and Seers, I simply told myself to lighten up and it would go away. It didn't go away, at least not until the very impressive ritual apology to the ancestors by the representatives of the Guilds. This seemed to push back the pressure a bit. I silently called my Patron for support and felt Her with me. This helped a great deal. Then the cauldron of blessing was passed and we each took out a stone of various kinds from the charged water as it was passed around. To my great surprise, I drew out the hawk's eye stone. Now, you should know that this particular stone is the SLG Seer badge of office. Ok....I can take a hint. Especially when it's as clear as that one was.
As soon as the rite was over, I hunted down all the SLG Seers and insisted we meet as soon as possible. It wasn't difficult as they all seemed to feel the need to meet. I even made them wake Jim who had gone straight to bed from the rites. When we finally got together, I discovered that each one of us had not only had a similar experience, but had had it at the same time in the ritual and in the same sequence! The reactions among the Seers were strongest on the far side of the Nemeton from me and seemed to lose impact as it went around. I'll let each of them tell their own stories.
We consulted the Tarot to try to figure out what was going on and why. After a series of both individual and group spreads, we quickly reached consensus that this was an angry entity, probably a nature spirit, that we had provoked with our antagonistic challenge and that we'd best get back down to that Nemeton and do something about it at once. (about this time we were offered some excellent mead which we declined, much to Liafal's surprise). We went as a group to the Nemeton around midnight with a lantern and a feeling of urgency. Upon arriving, we all took our original positions and faced outward rather than in. I immediately felt the presence from earlier. It was not as enraged, but seemed to be smolderingly angry. This anger felt very old. I wondered how many groups had made the same mistake we had over the years. There was a huge open "space" in the circle that I'll call a portal, for lack of better term. I called my Patron and some of the Kindred for support and then sent the entity "home" through the portal, closing it behind him. I instantly felt the pressure go out of the air. I was followed by each of the other SLG Seers in turn, each one a bit closer to the origin of the disturbance and each one doing his/her own version of mending the hurt and anger of this entity, followed by a sealing of the portal. The space finally felt at peace.
About this time we realized that we had not used all our resources. We went as a group to the Silver Fox camp and told Lion's Dream, the ADF Seers Guildmaster and Paradox, the ADF Seers Preceptor, all that had happened.
While we were deciding what, if anything, more could be done, Liafal joined us (brought by a burning curiosity over Druids who refuse good mead). We all decided that there should be a more thorough apology to the nature spirit we had accidentally angered and a more elaborate cleansing and healing of the space as well. We went together to the Nemeton again and Paradox did a "sight" read of the place, confirming what we had experienced. We rekindled the alter fires and formally apologized to the nature spirits, pledging to oppose any future attempts to antagonize entities we do not understand. We cleansed the ritual space and planted some wild flower seeds as an offering to the land. By the time we finished with a chant, the space felt immeasurably better. At two in the morning, a pack of very tired Seers and Liafal finally left the Nemeton, satisfied that we had learned our lesson and had repaired the damage as much as possible.
Kestrel writes:
I attended both ritual planning meetings. At the first meeting it was briefly discussed to have the warriors do the Outsiders invocation. I must have missed (busy peeling potatoes) something because I thought we were going to salute them not antagonize them.
At the second meeting it was clear that the intent was to draw the proverbial line in the sand. We were to put our weapons in the ground and and state "and none shall cross this line". I thought this was a wrong approach, but I did not speak up. I did not bring any weapons with me, so I thought about borrowing a sword. (Ed. note Kestrel was serving as one of the Warriors during the rite.) As the time for the ritual grew closer I was getting more and more nervous. I attribute some of this to fear of forgetting my lines for the Earth Mother invocation. I decided that the Outsiders invocation was confrontational enough and I chose to use my staff instead of a sword because I really felt it was a bad idea.
During the processional to the ritual site, I felt a pressure building, but I thought this was excitement (it still could just be that). I was not surprised to see Paul, in the office of guarding Warrior, standing at the bridge to the Nemeton, but I could see that others were startled.
The beginning of the ritual was beautiful, and I was really enjoying myself. I particularly liked the dual voices because this is the method I usually use when leading trance for large groups.
Everything seemed to be fine until we did the Outsiders invocation. The moment I put my staff down, I felt the pressure snap and all my shields went up. My reaction was "Oh shit we have really pissed the Outdwellers off big time!" I felt the temperature drop immediately and was feeling very cold. From that point on I felt that I was only partially participating in the ritual. I was spending the majority of the time shielding the group and working the energies. I felt the presence of many beings, some benign, some beneficial, and some looking to cause trouble. I was very concerned for Jim as he was not moving at all. I wondered how many other folks were noticing the hostile energies. I was trying to participate in the trance and I did see some really beautiful imagery. Through the mist I saw many trees that had just budding leaves on them, and a lake in which both the sun and the moon were reflected. Then I was yanked back as I became aware that the pressures were increasing. I blacked out 3 times during the ritual because I was focusing so very strongly on shielding the group. I was so cold I was shivering and my teeth were chattering. I used a technique of expanding my shield to enclose the entire ritual. I think I was somewhat successful since not everyone freaked out.
After the ritual was over I still felt very cold and extremely unsettled. I was very relieved that the other Seers had noticed the energies also. We used my tarot to divine what was needed and we went back to the Nemeton to do a banishing. We each took turns working on the entities that were there. I used the Runes of Thursiaz and Tyr to banish the more malevolent entities. I had the sense that some of the entities merely had their feelings hurt, some were annoyed, and some intended real harm. I focused mainly on the ones that intended real harm. Each of us did our part and it felt much better when we were finished. However I felt that we had only partially completed the job.
At this point we decided to see what Paradox and Lion's Dream could contribute. As a team we worked out what was missing. That there was a portal that had been left open, and that our earlier working put a temporary stopper in it, but we needed more work to close it. It was really neat to see how we all worked together so well. No explanations were needed, we knew what had to be done and did it. When we finished the second rite, then I began to feel warm again.
I am curious to know if anyone besides us noticed what had happened.
Chris writes:
Well, pre-ritual prep was good I thought; my only suggestion was to have purifiers at each of the bridges....three bridges, three forms of purification. Also, given the fact that we tripled called all the entities, we should have shown the same respect to the outsiders.... We gave them a small token (one apple) and a threat from four warriors... Seems a little out of balance doesn't it???
The night of the ritual was quite interesting. I have been doing druid rituals for now just over 2 years and never before have any of the Familiar / spirit guides that I worked with in my Wiccan Path ever bothered me. But tonight was different. For the first time in a while they decided to talk to me during ritual......
As soon as I hit the last bridge I started to stumble and felt an oppressive presence. In the edge of my mind I started to hear one of my spirit familiar grumble and wake. This was odd and I thought maybe it was the amount of energy here that awakened him but I later found this wrong. We took our places for ritual. I sat with Annette and another Grove member under the Triscal In the Trees and next to the standing carved stone. Jim was to our right and stood and became statue-like from the start of the ritual till the offering cauldron of world waters.
As soon as the charges started and the invocations happened I found myself in and out of the ritual. I felt the pull of my guides and a second one popped her head in and she never has done this to me. She started arguing with the first guide just at the time of the warriors invocations verse the Outsiders. The first guide wanted me to protest and go towards the center of the rite. The second guide decided that we should sit and wait but she was not happy about what was happening. The problem was decided when the other Grove member sitting with us decided she anted to lean against me during ritual and asked if I minded. I sat through the rest of the ritual holding myself back and knowing that I had to talk to my other Seers to see if I was the only one to have this feeling. I also had a loss of sensation in my right leg. I normally have loss in the left. I also had some intense lower back pains that started to make it hard to focus at times. Later into the ritual I noticed that Jim still was a statue. At the end we drew gifts from the jar of water and I found it odd but I had taken a stone that in our guild system represented the Warriors. After we all got up and started to walk off the ritual I felt the need to find Lisa and Kestrel. As soon as I found Lisa she said we need to gather the other SLG seer's and I said I know already. She was slightly surprised but relaxed that a lot of us were on the same wave length. I was pleased that the SLG seers all seemed to be aware of something happening at the ritual that we were all on that wave length. We went back to the SLG campsite and talked about what we felt and compared notes on how we felt during parts of the ritual. We also had Kestrel awaken Jim. He went right to bed after the ritual which was odd for him. We did divinations and decided we must go back to the site and do some work. For some reason I felt I needed to bring my sword. I felt that it may of had something to do with the pulling of the warriors stone from the caldron. We each did a bit of personal magic and spoken work then decided to look for Lion's Dream and Paradox to talk about what we did and see if they had other ideas...
Then it was as we all saw it...
Jim writes:
Just so. I had thought *I* had a problem during the ADF ritual this past Wellspring.
I felt disassociated from the energies of the ritual, even though the workings coincided with my own practice and I should have had no difficulties entering liminal space.
I tranced during the procession, this was right.
I remember being startled to see the warrior standing as I entered the Nemeton. Not so much the physical figure, nor even the office. Rather an absence of presence, or rather, a presence from which I was immediately shielded. Yes, that feels right, for me the energies of the warrior in this ritual evoked a wariness and my shields were raised.
My shields grew stronger as the ritual began, for me this was not safe space but rather one of danger.
I remember being shocked by the ritual form of banishing the outsiders. It felt like a provocation, an insult, and a begging for trouble. I remember thinking "now *this* should be interesting..." And my shields crystallized. This is significant, usually my shields are like a polarizing filter where I can adjust the degree and kind of energy which passes. When they slam close it is because my psyche feels an immediate threat. I usually experience mild physical shock when my shields slam this way and I believe this also occurred.
I watched, with both outer and inner vision, as the energies formed, the gates open, the meditation, the otherworld grove, the gods and spirits and ancestors, the communion which occurred...
And I stood frozen. Unable to touch what I saw, without desire to move, unable to partake of the joy which should have been mine to experience. I felt a pressure behind me, a pressing of my shields, but concluded it was the presence of those standing behind. In this I wasn't completely correct however.
This way I remained throughout the ritual, encased in a crystal shield, in physical shock, and completely disconnected from the events around me. This lasted until the cauldron was passed. I moved for the first time during the ritual, placing my hand into the water. And with the touch of the water I returned to common consciousness, tired, as you might surmise.
After the ritual I proceeded directly to bed but was almost immediately called to meet with the other seers of our Grove. As it turned out each of us, and others of our Grove as well, had been disturbed by some aspect during the ritual. Now, by necessity a Seer had better be possessed of a stable and unperturbable nature. Yet we were all agitated, a dubious first which brought home to me that what I had experienced wasn't some unique problem that was my private responsibility. I leave it to each to tell their own stories however.
We queried the tarot, first to ascertain our own state of being and then, having validated the readings, proceeded to home in on what we had detected. I don't recall the actual cards which turned, but I do remember the rapidity with which we came to consensus -- there was no ambiguity among us.
Simply put, the confrontational form for excluding the outsiders had really pissed something off. Those of us sensitive enough to feel it got asked. Furthermore, the form of our ritual wouldn't restore balance. Whatever was perturbed would still be angry. How many times has this happened I wonder?
As a group we returned to the Nemeton and returned to the places we had held during the ceremony. This time however, I turned to face outward. Immediately I confronted the energy which I had felt pressuring me during the ritual. To my sense it appeared as a berm, almost physical in its density and clearly a disruption of the proper pattern of this place.
Each of us performed a banishing according to the forms we know and felt appropriate. I leave it to each to tell their story, but note here that one of us found and sealed a portal which seemed related to the disruptive energy. For myself, I walked the circle anti-clockwise, feeling the congested energy piled up around the perimeter. It felt both old and new.
This affront has occurred before. And each time the pattern was pressed harder. The process is akin to compressing a leaf spring, though this is a living pattern, one with a sentience and will. A goodly amount of energy was piled up and it, the pattern of nature, was in pain. I spoke as I walked, giving voice to what I perceived, the form, the age, the hurt. When I returned to my starting point I turned again outward and, with apologies for the harm that had been inflicted, drew a silver channel between the berm and the Earth. The energy coursed through this channel and the pattern began to relaxed to its natural form.
When we had completed our work we determined that the other Seers present at this gathering needed to know what we hadd experienced and how we acted. We found Lion's Dream and Paradox. As well, Liafal from Stone Creed was drawn into our conversation. While two of us returned to camp for seeds, the remaining six returned to the Nemeton. To my sense the angst of the land was diminished, a wound healing. More work was done, a sensing by Paradox, Lion's Dream, and, I think, Liafal. The two from camp returned and we proceeded with a more structured working which included a stronger closing of the portal, prays of apology, and a sowing of seeds as an offering. As well, I left the crystal I had drawn from the cauldron where folk had perceived the portal to exist.
The consensus regarding what had happen was that we had offended and molested a nature spirit. The confrontational form of outsider banishment had evicted an aspect of nature which by rights and necessity belonged in the Nemeton. As I understand it, it gained potential energy by our twisting and congesting it. Eventually it became strong enough for us to perceive it and discover its nature, but I suspect it's been a hidden influence for some time previous.
We, seers within ADF, vowed to the nature spirits in the name of ADF that we would not make this error again. That having come to understand the nature of this spirit, we would honor and respect it. We agreed to carry this understanding back to our tuath and to hold all to this same honor.
Annette writes:
I was anxiously awaiting the much talked about rite, my mood was good and I felt fine. However, just before we started the chant at the Great Hall, I felt ill and left for awhile. I soon returned and joined everyone in chant and procession. As we got closer to the Nemeton I started to feel a little pain in my lower back and attributed it to the walk, (having had back surgery a year and a half ago), which was not across the smoothest of terrain.
As I got to the bridge, I saw a warrior standing guard. This surprised me a little, but did not seem to bother me. As I crossed the bridge I could feel a change in the Nemeton from when I had been there before. It seemed to be somewhat unsettled in the feeling, but I thought it was the energies of the people there, especially the ones who were nervous about remembering their lines. I thought nothing of it until I saw some of my ancestors and familiars there. They usually don't show themselves unless I am unaware of something(s) around me and they show up and protect me.
I took my place under the tristal. To my right was Lion's Dream and Jim, Kestral, Lisa and another Grove member...and to my left was Chris and yet another Grove member. I was directly opposite Fox, Liafal and Ian. I felt a kind of triangle effect from this, familiar energies I suppose. With most of my ancestors and familiars in close proximity of me, except those who where wandering around checking things out.
I was fine until the outdwellers were skipped over, it felt as it was done not by accident, but as if we were supposed to skip it. But as the warriors did the outdwellers, what was out of sink already, became more so. I had the extreme need to sit down and ground into the earth. The practice of grounding into the earth and to the water is common for me but it was overwhelming this time.
We did something that required us to lift our arms like branches of a tree and reach out to those branches around us and send our energy out to others. I noticed that my energy was first pointed to Jim (who stood like a statue) then to Chris and the Grove member next to him and then out to Fox, Liafal and Ian and back again forming the triangle that I felt earlier. At a point I felt as if I was to wither to the ground if I did not sit down immediately.
As the rite continued I became very restless, to the point I thought I would disturbed the people around me. I noticed that Jim was still standing like a statue and wondered how he was doing it, considering I wanted to crawl out of my skin with restlessness. It was about this time that I saw the Grove member next to Christopher lean back against him. It was at this point I started to feel enormous pains in my lower back (where my back surgery scar is) which traveled inwards.
I recall us being led into a trance of some sort, I can not remember what was being said at all, but the feelings were so overwhelming. I saw what seemed to be a large dragonfly, fairy or such, fly through the flames and into the trees to my left and back again making a final dive into the center of the flame.
It was about that time that we were envisioning the energies flowing like a mist around us. The mist was so real to me. It was thick and bunched together starting at me and traveling to my left around the circle. I could not see it go all around the circle, only the way that it was going and that it returned to cycle around again getting thicker each time. I was feeling really sick and decided to lay down on the ground at this time. My abdominal and back pain had become worse at this point. I came and went from the consciousness of the ritual. It was very difficult to rise from my fetal position on the ground, and I reached out for Christopher to reassure me.
As the rite came to an end and we gathered up our stuff, I found 2 slugs on my cup. At this time I did not know what exactly it meant, but I wanted to find fellow SLGs to share this with. Little did I know at this time how much we really had to share. Lisa found me and asked for a SLG Seers meeting right away and we gathered under our dining tent to talk. This is when I found out that I was not the only one to have experienced things.
We did a reading with Kestral's cards and came to the conclusion that the work needed to be done right away. We hurried back to the Nemeton, turning down Liafal's offer of mead. We stood where we had before but with our backs towards the center of the Nemeton. At that point I realized exactly where the disturbance had been coming from that I had felt. It was through the Tristal right above me. There appeared to be an open portal in the middle of it, and it was very active.
The 5 SLG Seers proceeded to do a cleansing/banishing of the area, each in the way that was most comfortable to us. I asked my ancestors and familiars to help, as they have before. They helped me *sweep* the area and guide the spirits and such through the portal in the Tristal. When all had seemed to be through and all the SLG Seers were done, I placed a temporary seal on the portal so that they could not re-enter.
It was at this point the SLG Seers sought out Lion's Dream and Paradox to let them know what we had done. As we were filling them in, Liafal joined us. Her curiosity was peaked by us turning down mead. Six returned to the Nemeton, as Christopher and I returned to camp to retrieve wildflower seeds and the combined waters of the tribes.
When we returned to the Nemeton, Paradox was telling the others what she had felt happened here and they were discussing what we should do next to help the Nemeton and the Land. Six Seers and Liafal spread wildflower seeds around the edge of the Nemeton, saying whatever felt right to them, as I followed and sprinkled the waters of our tribes on top. We finished with a chant of *We are a circle moving*. It seemed to be felt by the group, as well as myself that our work here had helped. We took an oath stating that we would make a conscious effort on each of our parts not to let this type of thing happen again.
And like Kestral, I had felt cold all during rite and until our work had been done in the Nemeton. After we were done, I felt warm again.
What we learned:
We all feel deeply satisfied that the SLG Seers were able to perform a significant service to ADF and the natural world. We have been honored to heal the land and, by so doing, to strengthen our bonds to the land and the land's to us. Some of us have experience healing injured land, and we know it is a difficult task. Therefore when we return to Brushwood , we intend to continue our working and recognize the needs of both the land and that which inhabits the land.
The fact that this was an injury we, ADF, had inflicted on the land should be a reminder for us to be humble. What we're doing is real, and as we grow in skill we become increasingly responsible for our actions. Because of our ignorance in this instance we have been held blameless, but now we know, and the triple powers will expect better of us from now on.
As Seers we have strengthened our practice. The opportunity to work with others, to see how each of us work, has significantly improved our skills. We were impressed with the abilities of the other Seers, both of our Grove and the national Guild, and feel a closer bond as a result. Lisa says it best: "I was very impressed with the teamwork shown by my fellow Seers. Even though this was the first time some had seen each other, we quickly synchronized and worked like a practiced team to do what was needed. No arguing, no bickering, just comrades performing the service they were intended to perform. It was truly inspiring."
Finally, and of significant importance to our Grove and ADF as a whole, we have discovered a serious deficiency in our liturgy. We thought* we knew what we were doing, we *thought* we understood the nature of the outsiders. Instead we have discovered that we were distorting the patterns of the land, instead of protecting our space we were twisting the energies of place. It appears that we need to re-examine and refine our understanding of the outsiders and learn not to confuse "outsider" with something that may simply appear alien to our sensibilities.
James E. Hoyt
SLG Seers Guild
A Mage's View of the Wellspring Events
Interesting stuff. I wasn't entirely thrilled about Paul's method of handling the Outdwellers, but I'm always willing to try something new, and I was genuinely thrilled to see the CoH candidates working together for something instead of arguing. (Good thing I brought that apple, since it hadn't registered to anyone else that we should make at least a small nicey-nice offering too - one wonders what would have happened if we hadn't!)
Since I knew in advance what I'd be doing in the "invocation", I asked Athena to be with me well in advance, so I never got that sense of overwhelming dread that you mention. I definitely felt a presence by my staff in that part of the circle, since I was keeping a focus on it the whole time. I didn't consider it especially powerful, but definitely there. (Then again, I'm not as energy sensitive as you guys!) I chalked it up to my usual tinge of paranoia.
After the ritual, I was probably at my most antisocial of the whole weekend. Friday night I really enjoyed being at the bonfire, but Saturday it just seemed shallow. I wandered by the tent to see if any SLuGs wanted to talk, discovered that several already were and that I wasn't invited so I wandered through the dark fields before deciding to visit the Nemeton again. Most of them time I sat on the stone right by where I had lain my staff. I still had a sense of something there, but not as strong as before. Given the mood I was in, I actually kind of enjoyed being there then - when I'm in a funk, I find it better to go full-throttle and let it burn away, rather than trying to suppress it. The energy there was a little irritating, but in an exhilarating way, much like eating jalapeño peppers. (Only I could conjure up that image.)
At that point, I got up to walk around the circle for a bit, when five people wandered down the path. I casually stood behind a tree and shielded, waiting for them to pass. You can imagine my surprise when they turned left and walked right in. After a brief mental scream of "Why are these people following me???", I waited for a bit to see if they'd notice me. They didn't, and feeling as antisocial as I was, I just left via the bridge. AFAIK, none of them noticed me.
At that point, I just gave up on being antisocial, and went to bed. Now that I've heard your story, I'm wondering if I was glomming on to that nature spirit's energy without realizing it. I'd thought that my initial feelings were because we didn't get the national meeting at our festival for 1999, but now that I'm a bit calmer, it seems ridiculous that I would care that much about it. I'm only mildly irked about it now. Or it may have been a natural swing back from my far-more-social-than-usual activity of the previous night. I shall have to meditate on this.
By Rob Henderson, Magician's Guild
compiled by Don Clayton
Blessed be, all. I've been a little under the weather, but it gave me another idea of a topic .. home remedies! I've got a boat-load of them stashed around here somewhere, and I thought I would share with you a couple of the most effective ones I have:
HOME MADE ANTIBIOTIC
Heat vinegar in sauce pan over med heat, add garlic.
Let it simmer
for 15-20 mins... don't brown the garlic.
Remove all the garlic toes, stir in honey. let cool, bottle, store in the fridge for up to 3 months. Use 1 tsp for children or 1 Tablespoon for adults as you feel cold or flu symptoms coming on. It doesn't taste bad at all, though it sounds a little icky. It's actually pretty good. Don't throw away the Garlic toes pour honey over them, they are not to bad tasting that way.
BLOOD PURIFYING HERBAL TEA
The following recipe comes from the Vegetarian Times, May 1990 issue (you might add a bit of nutmeg and cinnamon to it to taste).
Combine herbs in a jar. To make tea, use 1 teaspoon herbs per 1 cup of water [1 teaballs worth basically]. Place herbs and water in a saucepan. bring to a boil, cover, reduce heat and let simmer for about 10 minutes. Strain before serving. Start by drinking 1 cup of tea daily. You may increase to 2 or 3 cups if you wish. For best results continue drinking daily for at least 2 weeks.
Don C.
contributions by Gavin ap' Morrigan (Rain) and Lori Hammock
I Miss You
I missed you today.
I felt attached to the gnarled tree.
The
tree touching, beaming to the sky
And I.
And I the modest
cracked leaf.
The leaf whose color turned on him.
Whose color
was dead, brown and old.
I was a leaf among the very tip top of the
sky.
I was breathing high above the dull Fall floor.
I was
that last leaf.
The only dead hand on the Maple.
Leaf alone,
high alone in a deserted sky.
And I miss you.
I tumbled down
off the branch
And bolted to the mud of the ground.
I soared,
I dived, I sank.
Then the wind,
The mighty roaring wind blew
from a direction.
Some distant direction where spirits cry.
And so did I.
My tips curling up trying to keep warm.
But I
could not fight the wind.
The invisible ocean of distance pounded
against me.
And as I floated farther away from the tree,
I
felt distance between you, whom I miss.
Falling Into The Fire
Rages of silence
consumed with grief
addicted to the
confusion
as it slowly creeps
back into my soul
deeper
into my mind
sleeping in the fire
as the flames laugh and cry
distant illusions of life
from joy to sorrow
pleasure
seeks corruption
in the midst of tomorrow
as we devour these
emotions
of hunger and denial
depression denounces our
strength
when we fall into the fire
I realize they are a little sad, they were written at a sad point in my life.
Enjoy
Gavin ap' Morrigan (Rain)
Magician's Dawn
Arise, see the day
and know
it is mine.
Reaching
beyond myself,
by trial of my convictions
spinning until,
I succeed.
Grasping, in my palm
a shining Truth
that eluded me, just a while.
It's nature is strength
to draw
on.
Soothing of soul,
lucid, eternal,
I know it now.
Another pane
through which to gaze
from my many windowed
home.
by Lori Hammock
A Warrior's Prayer
Shining Lugh of the Long Arm,
Keeper of the Fiery Spear of Gorias,
I salute you and recognize your Powers and Warriorhood.
Assist me.
Teach me all that I need to know to be a true warrior,
and of my
own ability to destroy inertia
and bring true peace where it is
needed.
Let me, too, be known as (your name) of the Long Arm.
Teach me to recognize and control the warrior within me.
Teach me to recognize my true strength and energy in this world and the Otherworld.
by Steve Blamires
Adapted by Don Clayton
Prayer to Dagda
Lord Dagda, The good God,
Lord of the Green World,
Lord of
the animals.
Keeper of the Cauldron of plenty.
Thanks you for this day,
for providing us with food and shelter,
and for opening our eyes to the beauty of this world.
Teach us to be a caretaker of this world,
To undo the damage
caused by others,
To bring back the primal love for this world in
all.
Let us be known as they children.
By Don Clayton
On Public "High Day" Ritual as Compared to Domestic Worship
by Kami Landy
(One Person's Notion of an Historic View, an Expression of Opinion)
Originally, I was going to write a quick, five paragraph review of Shining Lakes Grove's Imbolc ritual. While it was a lovely ritual, well received, I felt that the premise of gathering about our communal "hearthfire" was a bit contrived, and did not help teach and encourage people to bring their worship into their homes. As I began writing, I found instead that I was actually producing the long-intended sequel to my article on worship at home, entitled "Bringing it all Home". I hope that , with the inspiration and blessing of the gods, it will generate commentary, discussion and questions. In this article, I'm going to talk a bit about the difference in style and purpose, between public high day rituals and domestic rituals even for the same festivals. It is being written in the spirit of exploration, not as fact but as an expression of personal opinion at this point in its evolution. The points I propose to make are that both public and domestic rituals are necessary, if for slightly different purposes, that one can inspire the other and the second give depth to the first, and that it is both natural and desirable for them to take different "flavors" because of their different setting and purposes.
Let us first ask some questions. Why do we attend rituals? Why might the ancients have done so? What might be the goals of doing ritual, however simple, at home? Are the goals of public and private worship different? Are the methods with which we meet these goals different? Are there people who participate in only one of these types of rituals? How do they meet their differing needs? To begin to answer these questions, I create an image in mind, of bronze or iron age Celtic society, and imagine as best I can the way that they might approach a coming festival. Now, for folks whose only means of transport is foot or at best horse cart, and whose livelihood is largely subsistence farming, two major festivals per year would be sufficient logistical challenge and break from routine. Our year wheel of eight combines the customs, large and small celebrations, of a number of places. Now, a "high day" is not so much a night and a day, nor even the exact astronomical moment, but a process, a set of customs and activities carried out over a number of days.
So let us say, for the sake of conjecture, that Beltaine is coming and the folk prepare to go to the royal enclosure and sacred mound at Tara. Members of the greater society who have been isolated from one another since Samhain at least, will be renewing their bonds at this meeting, it's one of the secular high points of their year, as well as one of the sacred liminal points. In addition to rituals of worship and celebration, of renewing the cosmological order, they will renew contracts and seek judgments. The entire social order will be represented in this gathering. There is nothing casual about the process of preparation and arrival. So- who will travel? These include the chieftain or family head, his wife and older children, his close companions and warriors, servants whose help is needed on the journey- the head herdsman for example.
First they must get things ready at home- the planting year has just begun, the ground needs to be plowed, the seeds sorted. Some will be brought for blessing at the sacred fire. Offerings are selected from what stores remain, from the new lambs and from the newly grown greens, to be used in sacrifice and divination, and in hopes of greater prosperity in the year to come. Of course, everyone wants to look their best; special clothes and ceremonial weapons, marks of trade or office, jewelry and portable wealth, all brightly furbished and polished. But, especially at this time of year, before they leave home the people make offerings to the local land spirits. The flocks and herds are about to be sent out to summer pastures, the dairy products which are staple foods are beginning to be available in abundance, the gardens and fields are ready to produce, and there are "neighbors" who share this land, whose aims and total frame of reference are not those of the people. Call them "folk of the sidhe", or "land spirits", or whatever, you certainly would not want them playing tricks on you, much less angry. After all, cases of their butter-stealing and sheep- leading activities are well documented. So before the household members leave, they will put out offerings of cream and honey for the "house boggits" (as a friend of mine calls them) and call out to the "good neighbors", to leave the house and its contents in peace until they return.
So now, with things prepared for travel and for a safe return, offerings must be made to those gods who oversee travel, and to the goddess who is the land. Since "prayers" are often represented with small icons of the desired end, it may well be that some of the miniature wagons which have been recovered in bog finds could represent wishes for safe travel. Of course, they might also be a way of transporting grave goods, so take it for what it's worth.
Now, consider the distance from center at which each of these preparatory offerings might be made; the hearth fire must be smoored and the household gods, ancestors and so on must be informed of the coming removal and eventual return. Then at the house-boundary, the sidhe-folk and the bees are asked to remain and keep their courteous relationship with the family. At the gate to the home enclosure, the travel offerings are made and the cup-of-parting shared between the representatives of those leaving, and those remaining behind. And finally, at the boundary stone of the clan's land, the offering to the land goddess would be made, to be sure of continued sovereignty within her domain. Now, this last might be a Romanism that I've picked up, we have plenty of instances of boundary stones but no rituals associated with them, and plenty of instances of sacred stones or trees at the center of a province, so it might be that the offering to the mother goddess is made at the center, along with the other first offerings before setting out. It is not within the scope of this article to explore the possible contents of each of these domestic rituals, so let us leave them and skip to the arrival at the sacred enclosure.
While the people are traveling from all quarters of the land, what have the druids been doing? Well, they are the maintainers of tradition, of continuity. First they check the stars for the exact point of the festival and take omens to determine if there will be anything special, either propitious or dangerous, about this season so that they can respond appropriately. If all is well, then they can bless the land, reminding it of its use and place at the center of the life of the people. They bring out the sacred accouterments- the pole idol that represents the god of the people, the sacred treasures such as the omphalos stone and any magical or historical weaponry. They cleanse and prepare the sacrificial altar and fire-circle, open and bless the sacred spring that is nearest the hill. They gather wood for the fire, knowing that each branch is important as it will help to make a beacon for the people to the gods, knowing that each clan and sept will bring wood from their own lands to add to it. They fast and purify themselves, review the genealogies of the tribes and the words for the festival, seeking blessing upon the eloquence of their tongues, knowing that they will be called upon to speak prayer and prophesy in their most impressively mystical manner for the enlightenment of all.
Anticipation for the great moment, the moment of lighting the sacred fires, is built as sunset of the great day approaches. When each group approaches the edge of the sacred enclosure, they must make offering at the boundary stone, partner to the offering they made upon leaving their own lands. Offerings of flowers or of food, of sweet water or oil, of bronze or grain might be accepted, and they might be placed within or near a sacred spring or upon a hollowed stone. If this offering is made at a spring, then the people might purify themselves by washing and drinking, or that illustration might happen at a spring which is closer to the place of ritual, but it will be done with great ceremony and deliberateness. It's not just about removing the dust of travel, but about being ready for ritual, about removing impurities of which one might not even be aware. From this moment, every step will be taken within the sight of the gods and of one's peers, and so no mistakes can be permitted. Finally, as sunset draws near, all the tribes are assembled upon the hill.
They have not stayed together in clumps, but each craftsman has found others of his calling, each band of warriors has found their fondest allies or rivals, pledging peace for this day yet glorying in displays of their finery and weapons, the chieftains and their attendants are grouped together in the seat of honor, placing themselves according to rank, while the druids of each tribe and province join the gathering of the royal druids, near to the rulers, in preparation for the moment of beginning. Farmers and herdsmen, too, renew acquaintance, chatting quietly about the year's prospects and how they came through the winter. So gathered in that place, anyone who looks about can see the divisions of society all arrayed in clear fashion. It is their most direct instruction regarding the role and status of each person, learned as much by this observation as by experience, for when else can each person see how their own position fits in to the mosaic of the whole? And now at last, upon the whispered cue of the highest druid, the high king gives the order and the need fire is lit from the sun's last rays upon the hill.
The sacred night, the night that lies between winter and summer, has begun. Prayers to the sun ring out, and the high king, crowned in the finest gold and wreathes of sacred herbs, is blessed in the name of the god of the tribe. It might be that a masked warrior, dressed in the scales of a serpent is led forth, and they exchange ceremonial combat until the "serpent" is slain and his "blood", of grains and wine, scattered over all the crowd to represent the victory of the people over the forces of chaos which control the fertility of the land. Or it might be that a wicker figure of the pregnant earth mother is carried forth with much ceremony, blessed and honored, and then beaten with sticks by the king and his greatest champions until it bursts and gives forth its bounty- sweetmeats and grains- once again representing the showering of fertility over the people so that their harvest will be bountiful. Either way, this enactment is prepared and carried out with the greatest of solemnity and there is great suspense until its success is observed.
It is deadly serious- without the blessings of the gods upon the land, the land upon the people, they will starve or die of sickness. So when the success of the ritual is obtained, equally great is their joy and relief, their shouting and singing of praise. With horns and harps and perhaps the beating of drums (we haven't any evidence of it, though), the fire is carried to all corners of the land from the central one, to claim it once more for the people and their gods. The cattle and grain that has been brought to the sacred mound is driven for blessing and purification between two fires, now burned low enough for safety. The best of what has been brought will be offered to the gods- and to their priests and the king, their representative. From these offerings, the sacrificers and Ovates- Seers- will now read omens of their acceptance and of the coming year: who will bear a son, who will inherit, who will be successful in war, and so forth.
The collective worship is over, individuals can now take the opportunity to assure their futures, sacred and mundane. Let us not stop here, convenient as it might be. Once the public festivities are over, those who traveled to the center return to their own lands. What is it that they bring with them, to hallow their own homes and fields? What ceremonies complement the ceremonies of leave taking? Hospitality being a sacred obligation, all those who brought food and fuel for the common fire will be given journey rations from the royal stores. To what purpose? Well, not only does it keep them from starving or from raiding whatever farms and fields they might pass, it also cements them further, with bonds of hospitality, to the social order- they are under obligation to their king to return the kindness should he ask, and also not to break faith with him in any way.
So buoyed by the success of the ritual and carrying gifts from the king, the return home might feel perhaps less risky than the trip from their familiar territory. No ritual other than proper leave taking and sharing the journey cup is needed at first, and a simple thanks might be offered once more at the sacred spring where blessing first was asked. Upon return to the home enclosure, however, the ancestors must be greeted, the land spirits, must be thanked for their forbearance, and a small offering of thanks is offered to the gods who protected those who left and those who stayed behind. A feast celebrates the bounty of the king and a fire is kindled with coals taken from the sacred bonfire and carried with greatest care. Torches from this fire are carried around to bless the fields and make the fertile, and it is at this time that the pervious year's corn dolly might be laid amid the furrows, or a "May Queen" might be chosen, loveliest of the maidens, to lie with the local chieftain or the "sacrifice" chosen by lot, in order to teach the land to be fertile.
As the night wears on, divination might be performed, for the household and all who depend upon it, to see what the year's planting and the season's turning will bring. All the beasts who awaited at some are driven between fires to bless them, as was done at the sacred enclosure. In these ways, the ritual at home echoes and follows from the public ceremony- each "center" replicating the work of the larger core, in smaller and somewhat less elaborate form. Indeed, it is probable that each hearthfire will be lit, the next morning, from the clan's central fire.
In the next days, herds and flocks will be led up to summer pastures to graze and life returns to normal. So- we've had a lovely speculative journey. It is, necessarily, a bit vague in places; the details just were not preserved for the customs of all strata of Celtic society. Now, what is its relevance for us? How can we create practices for our own time and needs which reflect a Celtic way of worship? Not hard, perhaps. The seasons, and accordingly, our activities still change. We still travel from our homes for gathering and worship and bring back with us blessing. So- let us consider a possible process of going to the communal center and bringing back gifts of renewal, and how our public and private rites will differ.
Some of the preparations are less crucial because our journeys are shorter- automobiles enable us to cover great distances and be home again that day. Nor is it necessary that someone remain behind to keep animals from starving or raiders from sacking our homes. Still, before we leave for a ritual or festival, it is well to honor our ancestors and invite their spirits to join us, to thank the household gods who maintain our space and, if it is an overnight trip, to "smoor" the fire at our hearth-altar, so that the house will not feel empty and abandoned when we return. Of course, we also feed the cats, walk the dog, take out the trash, and perform all those little domestic duties that let us feel that life is in order before we leave. I'm not much of a gardener, so while I might pull a few weeds or make sure the mulch is over the strawberries when I go out to talk with the land spirits, I have no great agrarian preparations to make. If you are a gardener, it might be that you have seeds or tools to bring for blessing if that is part of the ritual you'll be attending. Certainly, if you are doing so, your soil ought to be ready for planting when the time comes, so that the blessing is not lost to delay and degradation of the seeds or seedlings. In preparing the ground, you turn into it some of the compost that has been an offering and symbol of renewal all this time. You might also turn into it other offerings for the goodwill of the earth mother and land spirits- corn meal, menstrual blood, copper, some of last year's grain, and so forth. As you work, a simple; "thank you Mother, and thanks to you who dwell here within the land, for sharing with us its goodness" will probably be sufficient formality for the purpose.
So- what sorts of words might be useful for these purposes? I cannot put language into your mouth and heart, merely share with you some of mine. Mostly, I'm busily rushing about gathering up bits and pieces. Sometimes, one of those bits is the collage of photos which lives on the ancestors' altar. When that's the case, I haven't yet developed any formal poetry. I might say; "Grandma Dori, we remember you. Come along with us to share in our celebration, there's going to be music and dancing, food and drinking such as you always liked. Share with us joy as we share with you love. This picture is a token of remembrance for us, it will help us to feel your presence there." - or words to that effect; personal and direct, but respectful. Then I might go to take out the compost, and as I do, I'll thank the local land spirits, as always, for maintaining the cycles of renewal, of regular and unchanging change, and also for keeping a place for us here as we go and return, for keeping safe the land and all who live on it, and for all the gifts of joy and understanding they share with me. As a matter of fact, those are about the words I use, and end with; "always, always, I remember you," because that seems to be one of their chief concerns these days- not to be forgotten or ignored. In my house, speaking to the land spirits replaces asking a boundary-guardian deity to preserve the locks and the door, the threshold and the entryway, as might someone especially working in a Greek or Roman style.
The last thing I do before leaving the house, especially for an overnight or longer, is to "smoor" my own "hearthfire". That is, I go to the fire altar, light the candle there, ask Brighid to keep her blessing over the the house and also over the folks leaving the house, until we return. Your will undoubtedly develop your own words, but basically, I use the polite third person, saying; "The blessing of Brighid of the Blessings be on this house and all who dwell here, upon our coming in and going out. The blessings of Brighid go with us as we travel and also remain with this house, this home, this hearth, that it be a seat of welcome and of sanctuary and of hospitality for all of good will when we return. I smoor this fire with the smooring of Brighid, as every fire has been smoored since first a fire was it, with the smooring of peace, of prosperity, of good dreams and security; though the flame be doused, yet the fire remains within, to be awakened upon our return. All love and thanks and blessing to Brighid of the Blessings, queen who sits at the hearthseat which is the seat of honor." And I very gently blow out or snuff the candle. All of these domestic rituals of leaving and preparation are simple and informal in style. They needn't take more than a minute or two each, as you go about the other business of getting ready to go to ritual, but they mark that journey, that time period, as special and sacred. And at last let us look at our own, modern gatherings for ritual. It is seldom that we have the privilege of a permanent sacred space, with stations we pass on a regular basis on the way there. Nor is society structured into tiers of chieftainship or recognizably into the "three functions". Moreover, for many of us our lives are not ringed about with the sacred, with evidence of the presence of gods and spirits, nor with a deep awareness of our place between three realms. Therefore, in creating rituals for our people and for contact with the gods, there are a few steps we must add.
These are the steps which formally prepare the space- making it sacred and installing our shrines with tokens of our ancestors and gods, prepare us for ritual and an awareness of the sacred, and bring into focus around us the sacred realms and portals for addressing the nonphysical beings to whom we are calling. Perhaps these steps are more elaborate than our ancestors would have recognized, but they are the solemn descendents of the rituals of journeying which they might have undertaken. The ritual itself has every reason to be as high and solemn and impressive, as suspenseful and intense and intentional as was ever done by the ancients. To be sure, we have fewer concerns about famine, storm and disease. Yet our deepest souls have just as great a need to feel the presence of the divine. More, we have greater need to be reminded and brought into contact with the cycle of seasons in whose progress are the works of the gods seen, just because we are not so constantly being made aware of their power.
Perhaps you will say that our relationship with the Earth is not so adversarial- that the beating of an effigy is not appropriate, that there are no dragons to slay. What then of El Niño? What of the great floods? And even, what of the mild winters that allow parasitic bugs to thrive? It is easy to say that the sun will still rise, the warmth increase and the earth awaken, even if we do not acknowledge it. But are we not adding to the increasing disorder when our careless actions do further harm to the environment? So our rituals help to remind us of the sacredness of our world, and of the powers with whom we must maintain a balance. They should be grand and impressive, so that they are not easily forgotten. They bring together the community as has ever been the case, with a shared understanding. And then we go home. The ritual cycle does not end when we leave the building. When we light the Beltaine fire, while we might not carry a living coal in our cars back home, certainly we can bring home a stick with which to light our home fires or a candle lit from it. Upon arriving home, we might continue the celebration, as did the ancients, in ways which are more intimate and close to our hearts. We replace the tokens of ancestors upon their shrine, thanking them for lending their presence to our rites and asking them to share in the warmth of our feasting at home for it is also their home and they are always welcome. We relight the "hearthfire" and thank Brighid for her blessings and protection upon our travel and our return, upon all who come to the door in good will and hospitality, and all who sleep beneath the roof. We bring in our own "branch of May" if we can find a nursery which sells hawthorn, and if we made flower wreaths for our hair, they can be hung upon the door until they have dried. While few of us have cattle to drive between fires, once we get home, we might use the stick or the candle we have brought, to bless our cats and dogs and then to walk about the boundaries of house or land, offering it also the blessings of light and life. Whatever we brought for potluck after the ritual, if there is some left, we can also incorporate that into our supper at home, and perhaps some flowers or pussywillows brought from the ritual, to make it into a feast.
In these ways, the grand high day rituals we share as a community can help to bring the cycles of the sacred into our daily life, to strengthen us as families, as communities, and as children of the gods. The difference between our public observances and private customs can strengthen our understanding of both, and create continuity between them. In these ways, although our lives and ways would be quite foreign to them,we continue to follow the spiritual paths of the ancients.
Be well,
Kami
Warrior's Guild
The SLG Warrior Guild is going strong. We have approved our bylaws and will be submitting them for approval of the leadership council soon. The Warriors have been studying the full compliment of Warrior skills, physical, spiritual, and magical. We look forward to serving the Grove in these areas.
Jacqui Solti, Warrior's Guild Mistress
Seers' Guild
The Shining Lakes Seers Guild has had a very busy six months. We have ratified our by laws and had them approved by the SLG leadership council. We elected officers, Lisa Kamp as Guild Master and Lori Hammock as Scribe. Just at the February meeting we approved the Seers Ethics Policy which is now a part of the by laws. This is posted below for the Grove to read. We have not been spending all our time with business though. In December, Jacqui Solti did a workshop on "Basic Trance Tending" and in February, Brighn led a discussion on Omens. Our upcoming meetings feature interesting topics: March is the discussion of "On Becoming A Counselor" which is required reading for Seers. In April, Jim Hoyt did a presentation on peer counseling. In May, Kit Howard presented and excellent workshop on interpersonal communications and group dynamics. In June, we elected a new Scribe, Chris Ottolini, to replace Lori who has taken a sabbatical.
The Seers have adopted the red cape for a winter badge and a red vestment for summer gear. The cape idea came from Jane Sibley on her last visit to Ann Arbor. She made a very good case for having a visible badge and the red cape was a sign, according to Sibley, of a successful Seer. Since red dye was rare and expensive only a good Seer could afford it. If you need a Seer, look for the folks in red - we should be easy to spot!
In providing the Grove with divination, trance, and pastoral counseling services, Seers are the most exciting new Guild around, in our very biased opinion. We have seven talented Seers now and two apprentices who show great promise as wonderful assets to the Guild. Seers meetings are open and all are welcome to attend and participate, except for the quarterly business meetings. Stop by on Guild Day and see what's going on!
SLG Seers Ethics Policy
Notes: - The term "client" as used in this document refers to any person who consults an SLG Seer in his/her pastoral capacity or consultation in counseling, divination, or trance. All pronouns are intended to refer to both genders.
1. Seers should respect the confidentiality of any client sessions and share them only with permission of that client, excepting in consultation with other Seers, or in perceived instance of immanent physical danger to the client or others.
2. No Seer shall use his/her position to put undue influence on any client, including but not limited to sexual exploitation, financial extortion, etc.
3. Any Seer who has cause to suspect that a client may cause harm (such as suicide threats) to themselves or others will make the appropriate referral to professional services or law enforcement.
4. Seers will refrain from interfering with a client's life choices (such as choice of mate, job, home, etc.) unless that client is in some immediate danger.
5. No Seer shall misrepresent his/her abilities or qualifications to a client.
6. A Seer will not refuse reasonable requests to provide services to any SLG member, if only to refer them to another Seer or professional. This does not apply if the SLG Seer is unable to perform those services competently, or if this service would conflict with the SLG Seers Ethics Policy.
7. A Seer shall avoid consultation for a client when this places the Seer in a conflict of interest.
8. No SLG Seer shall charge a fee to an ADF member client or regular member of his/her Grove for pastoral divination, trance, or counseling services. This does not apply to professional services provided outside the pastoral setting.
9. A Seer shall always strive to help individuals develop their own skills and resources so they can help themselves.
Lisa Kamp
SLG Seers Guildmaster
Artisan's Guild
No report submitted.
Johnna Ap Morrigan, Artisan's Guild Mistress
Magician's Guild
Attention all aspiring wizards, wild mages, seekers of adventure, and anyone else interested in the magical aspects of our faith! The Shining Lakes Grove Magician's Guild is now forming. Please join us as we try to find ways to bring the magic of our ancestors and our universe into our grove and our lives. During our next meetings, we will be discussing the ways in which our guild can be of service to the grove and to our members. For more information contact Rob Henderson.
Hope to see you there!
Rob Henderson, Guild Organizer
Bardic Guild
We didn't meet, we aren't doing anything, Pam left the Grove and the Guild, Brighn has gone inactive, Marae moved to Cleveland.
Submitted by Elizabeth Foshion, Bardic Guild
Healer's Guild
We didn't have an official meeting in January, since most of our members were attending the ConVocation volunteers' meeting that day. We did have several new folks show up, so Rob Henderson and Don Clayton spent some time discussing the Guild with them.
At February's meeting, we discussed our plans for making Healers' Guild regalia for the Lughnasadh Festival and ConVocation 1999. We also made plans for a Guild Retreat from July 10th through 12th at Jan Henderson's farm. (That's Rob's mom, for those who are wondering!)
The March meeting featured a by-laws amendment vote: we will now be accepting CPR certification from organizations other than the Red Cross. We also held a roundtable discussion on the future of the Guild, and made further plans for our Lughnasadh regalia.
April's meeting featured Rob Henderson presenting his book reports and becoming a Journeyman Healer. Congratulations! Will Austin's friend Geoff presented a workshop on music therapy. We also accepted Rod Cox's application, and Mama Moon's resignation, keeping us at nine current members. Because of Mama Moon's resignation, we will need to elect a new Guild Pursewarden at a future meeting.
Respectfully submitted,
Rob Henderson
Healers' Guild Scribe
Welcome back to Ana's Corner and a new summer. My name is Todd McGuire, a.k.a. Toad. I am replacing the founding Grove Ecologist, Marae Price. Let me be one of the first to give Marae a giant hug and thank you for serving your Grove so well. May your future endeavors on this earth be as rewarding as your time spent with us.
On to the future... I am new to this position, so bear with me in getting Grove Ecology information to you. My first order of business is to get feedback from you sluggies. You can do this by writing me at:
Grove Ecologist
c/o Todd McGuire
6220 Brooklyn Rd. Apt#7
Jackson, MI 49201-7801
This will help me get future ecology minded activities planned. But on the subject of planning, a work date has been scheduled for July 25, 1998 at 11:00AM at Botsford Nature Preserve. Please bring work gloves, a sack lunch, and plenty of water. We will be working in an elemental "magic" way. If you are interested, please show up and give to the larger Grove cause.
Todd "Toad" McGuire, Grove Ecologist
Marae Price has moved to the Cleveland area. Although she has joined Stone Creed Grove, she is maintaining her membership in Shining Lakes Grove as well, so you'll still see her occasionally. Her new address and phone number follow. Her email address remains the same.
Marae Price
13214 Merl Ave.
Lakewood, OH 44107
(216) 228-5278
Mark & Emily Gabriel are proud to announce the Saining of Kedric T. Gabriel at the Lughnasadh Festival, Sunday August the 9th, 1998, 9 o'clock in the morning. Please join us for this happy event.
In celebration of ten years of marriage, Anna, Angiola, Diana and Kedric Gabriel would like to invite Shining Lakes Grove, ADF to the handfasting of our parents,
Mark E. Gabriel and Emily M. Shanahan-Gabriel
Friday, August the 7th, 1998 at 10 o'clock in the morning at the Lughnasadh Festival in Brighton, MI
You must be registered for the Lughnasadh Festival. A potluck feast will follow. Bring a dish to pass as your contribution.
If you have questions or would like more details, please contact Emily or Mark at (313) 881-4578 or email Emily at EmSGabriel@aol.com.
DON'T MISS
LUGHNASADH
FESTIVAL '98!
AUGUST 7-9
AT
EMRICH CENTER
7380 TEAHEN
RD.
BRIGHTON, MI
REGISTRATION OPENS FRIDAY, AUGUST 7 AT 9AM
LOTS OF GREAT WORKSHOPS!
NEW VENDORS!
A DRUID
WEDDING!
NORSE SYMBEL!
SEE ROB HENDERSON OR CALL THE GROVE FOR DETAILS
Willow Marsh Protogrove, ADF
cordially invites you
to join us
at our first public High Day Celebration
Saturday,
September 19th, 1998
gathering beginning at noon
ritual at 1
o'clock pm
location TBA -contact Willow Marsh at
Phone: (313)
881-4578
Email: Willowmars@aol.com
Web Site: http://members.aol.com/Willowmars/index.html
Snail Mail: PO Box 447, St. Clair Shores, MI 48080-0447
Grove
Organizer, Mark Gabriel
RIPPLES is the quarterly journal of Shining Lakes Grove, ADF. Subscriptions are included in membership and $5/yr for non-members. For advertising information or to order copies of Ripples, contact SLG. For submissions to the journal, contact the Acting Chronicler.
Shining Lakes Grove, ADF
PO Box 15585
Ann Arbor, MI
48106-5585
(734)487-4931
robh@cyberspace.org
http://www.msen.com/~robh/slg
Lisa Kamp
Acting Chronicler
2102 Coe Ct.
Perrysburg,
OH 43551
(419)874-6943
lisa13@compuserve.com
Copyright on individual pieces retained by the authors.